Well guys, I finally have choosen the theravada tradition as my path, but I have a lot of questions about it; meanly about the schools. While in Mahayana tradition we face a lot of resources to make our researches and easily find information, thats totally different with the Theravada. And my difficult is about the schools that exist within it. I only know a little about the "Forest Tradition", but besides this one neither other... so I'd love to ask u all which Theravada schools exist today (at least the main ones). Thank you!

As I think retro is alluding to, there is not much of a difference between different variations of Theravada. They all see the Pali Canon as authoritative and the text to go to and then also the Commentaries for further elaboration.

For lay people, it is all pretty much the same; 4 Noble Truths, 8-fold Path, Pali Canon, vipassana meditation with periods of sitting and walking meditation in group activities.

For many Theravadins today I imagine the differences are mostly around how much authority is given to the Commentaries. There are some who reject the Commentaries and prefer to focus on the 5 Nikayas. Others place the Commentaries on a level equal to the Canon and then others still take a more middle position of placing the Pali Canon in highest regard and the Commentaries for additional reference but where the 2 come in conflict, to take the position found in the Pali Canon.

I might add that actually Theravada has the advantage of having much of its texts translated into English, while it seems many Mahayana texts have not been translated. Go to suttacentral.net and just start reading, or easier start with an anthology such as Bhikkhu Bodhi's In the Buddhas Words. Also a good place to start is his free intro to buddhism and 8fold path book:http://www.urbandharma.org/udharma10/bbodhi10.html

A school should be a place where you go to learn, but for many it is more like a school of fish which you join for protection from predators. Whichever way the school turns, you have to follow to avoid getting isolated.

Bhikkhu Pesala wrote:A school should be a place where you go to learn, but for many it is more like a school of fish which you join for protection from predators. Whichever way the school turns, you have to follow to avoid getting isolated.

Some people fret over schools which to me looks like someone dying of hunger worrying about which cuisine is the best. Yes, within each cuisine there are chefs of different abilities and some food agrees with one more than others, but as long as one is diligent, there is so much that is of value, so much lifesaving stuff. Of course no one can do the work for us, this is a deep and subtle practice not for blind followers.

Thank u everyone for the replies , but now I'd like to know which lineage in Theravada defends that even lay practitioners can be arahants and doesnt focus so much in a "ordination way" as the only one to awakening and nirvana. I´m afraid that there is none

Josi P. B. wrote: Thank u everyone for the replies , but now I'd like to know which lineage in Theravada defends that even lay practitioners can be arahants and doesnt focus so much in a "ordination way" as the only one to awakening and nirvana. I´m afraid that there is none

Since the Satipatthana Sutta is widely studied and practiced across schools, I'd suppose most would support the idea of lay arahantship:

"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/sustenance — non-return.

"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/sustenance — non-return. ~~ http://www.accesstoinsight.org/tipitaka ... .than.html ~~

Josi P. B. wrote:Thank u everyone for the replies , but now I'd like to know which lineage in Theravada defends that even lay practitioners can be arahants and doesnt focus so much in a "ordination way" as the only one to awakening and nirvana. I´m afraid that there is none

If you do come across a tradition claiming that lay people in the present day and age can and do attain Arahantship, they are probably screwballs. In theory, it's possible, as in the Satipaṭṭhāna Sutta quoted, but in practice it's unlikely in the extreme. If someone claims to be an Arahant, but is still living at home with the wife, then he's almost certainly a screwball. We come across a few of these from time to time — there was even one calling himself the Tathāgata.

If you sincerely wish to realise nibbāna in this very life and became a Stream-winner, that is a realistic aim for anyone who is perfectly honest, courageous, and intelligent. After that, one might be in a position to consider whether Arahantship was attainable as a lay person, or whether it would be better to ordain.

Josi P. B. wrote:Thank u everyone for the replies , but now I'd like to know which lineage in Theravada defends that even lay practitioners can be arahants and doesnt focus so much in a "ordination way" as the only one to awakening and nirvana. I´m afraid that there is none

If you do come across a tradition claiming that lay people in the present day and age can and do attain Arahantship, they are probably screwballs. In theory, it's possible, as in the Satipaṭṭhāna Sutta quoted, but in practice it's unlikely in the extreme. If someone claims to be an Arahant, but is still living at home with the wife, then he's almost certainly a screwball. We come across a few of these from time to time — there was even one calling himself the Tathāgata.

If you sincerely wish to realise nibbāna in this very life and became a Stream-winner, that is a realistic aim for anyone who is perfectly honest, courageous, and intelligent. After that, one might be in a position to consider whether Arahantship was attainable as a lay person, or whether it would be better to ordain.